up of Pictures grow once to be publickly allowed and that these Imaginers or Imagers obtaine his Majesties approbation which God forbid what shall we doe next shall we still goe to Church every Ashwednesday to curse all setters up of Idols and worshippers of Images and so to curse every of us both our selves and one another to curse all our most reverend and godly Bishops yea to curse him and his whom I for my part dare not name or think of without a most ardent prayer to Almighty God for their both temporall and eternall blessednesse I say not only every Ashwednesday but every day when we offer up to God our prayers according to the godly order of our Common prayer book Since that in using part we agree to the whole and also to the intent and meaning of those curses allowed by our Church and by all our godly and reverend Bishops from the first yeare of that excellent Queen Eliz. to this instant time of the reigne of our most gracious King Charles What fearfull things be these to think of and yet how can they be avoyded if once this gap be opened that with a publick contempt of our publick ordinances these Pictures in Churches shall be publickly accepted But because some doe lightly esteeme the authority of our Homilies though made by most learned godly and reverend men whereof some were Bishops in the time of King Edward and Marryrs undâ—r Queene Mary unto death others were Martyrs by banishment under Queen Mary and Bishops in Queen Elizabeth time which Homilies do utterly condemn the setting up of all Images called the Images or Pictures of Saints in Churches I have thought good to set down certaine sentences of the holy Scriptures together with the expositions as well of the Ancient Doctors and Fathers as of our most learned and reverend Bishops whereof some are yet living and also of Catechismes that by comparing the one with the other it may plainly appeare by their unanimous consent that the setting up of such Images and Pictures in Churches is and hath been most justly declared to bee unlawfull and accursed not for any temporall but for eternall reasons viz. as being directly against the Commandements of God sc The second Comamandement Thou shalt not make to thy selfe any Image nor the likenesse of any thing c. Thou shalt not bow down nor worship it c. Here upon sayth Tertullian Tertul. de Idol principale crimen generis humani summus saeculireatus tota causa judicii Idololatria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè sormam sonat ab eo per diminutionem I dolum deductum aequè apud nos formulam fecit Inde omnis forma vel formula Idolum se dici exposcit Inde Idololatria omnis circa omne Idolum famulatus servitus Inde omnes Idoli Artifex ejusdem unius est criminis Idolum tà m fleri quà m coli Deus prohibet Quantò praecedit ut fiat quod coli possit tantò prius est ne fiat si coli non licet Propter hanc causam ad eradicandum scil materiam Idololatriae Lex divina proclamat Ne feceritis Idolum conjungens neque similitudinem eorum quae in Coelo sunt quae in terra quae in mari Omnia colit humanus error praeter ipsum omnium Conditorem eorum imagines idola imaginum consecratio idololatria Ait quidam cur ergo Moses in eremo simulacrum serpentis ex aere fecit Benè quod idem Deus Lege vetuit similitudinem sieri extraordinario praecepto serpentis similitudinem interdixit si eundem Deum observas habes legem ejus ne feceris similitudinem Si praeceptum factae postea similitudinis respicis tu imitare Mosen ne facias adversus legem simulacrum aliquod nisi tibi Deus jusserit Facio ait quidam non colo imo tu colis qui facis ut coli possint colis autem non spiritu vilissimi nidoris alicujus sed tuo proprio nec animâ pecudis impensâ sed animâ tuâ Illis ingenium tuum immolas illis sudorem libas illis prudeatiam accendis might he not have said also illis pecuniam erogas Idolatry is the principall crime of mankinde the greatest guilt of the world the totall cause of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifies a forme from thence by diminution is an Idol derived which in like manner signifies a formula or little forme from whence every forme be it little or great may be rightly termed an Idol so that Idolatry is all kinde of service or worship of any Idol whatsoever and from thence every maker of an Idol is guilty of one and the selfe same crime God prohibiteth that an Idol should be as well made as bowed downe unto As much as it is avaylable that that should be made which may be worshipped by so much it is better that that should not be made which may not be adored For this cause i. e. the extirpating of occasion of Idolatry the divine law proclaimeth Thou shalt not make to thy selfe a graven image adding nor the likenesse of any thing in heaven nor in the earth nor in the sea For humane vanity is apt to worship any thing excepting only the Creator of all things the Images and Idols of which and the consecration of them is Idolatry But some one will say why then did Moses make the image of a serpent in brasse Well because the same God hath forbidden by his law that a likenesse should be made and by an extraordinary precept hath restrained the likenesse of a serpent If thou honour the same God thou hast his law Thou shalt not make any likenesse and if thou respect the precept the Image which was made after doe thou in like manner imitate Moses make not to thy selfe any Image against the law unlesse thou art commanded by God as Moses was I make them sayes one but I worship them not yes thou dost worship them who makest them for now they may be worshipped yea thou worshippest them not with the spirit of any vile creature but thine owne nor to the hazard of the soule of a beast but thine owne soule To them thou dost offer up thy wit thy labour and thine art and might he not have said to them thou givest chy money And having examined and condemned A strology Magick and other idolatrous Arts he addeth in the end this generall conclusion Nulla igitur ars nulla professio nulla negotiatio quae quid aut in struendis aut in formandis idolis administrat carere poterit titulo idololatriae Therefore no art no trade nor profession which ministreth any thing to the making or forming of Idols can be freed from the name of Idolatry Yet he goeth forward and sheweth how Idolatry may be committed in other actions of our life by seeing hearing c. He addeth Omnis patientia ejusmodi Idololatria That all permission of the same
Agent but many times the consequent of the Act as in that of our Saviour Christ Matth. 5. He that looketh on a woman to lust c. The meaning is not only with an intention to lust but to look so as lust doth follow Whereupon our Saviour addeth If thine eye cause thee to offend pluck it out c. And Saint Paul putteth the case that some may bee provoked to offend by seeing a man eat a thing offered to an Idoll and although he granteth that meat is a thing indifferent yet hee addeth If meat make my brother to offend I will eat no meat while the world standeth 1 Cor. 8. So here the consequent is to be avoyded The second ex consequentia suppositi For where the second Commandement is Thou shalt make no Image c. Hee that will adde this clause to the intent to worship it doth utterly evacuate and overthrow the judiciall part of the Commandement For it is manifest by Deut. 12. and 13. and many other places of Scripture that God ordained this Law to bee a Judiciall Law and the offenders to bee punished by the Magistrate which is not possible if it be restrained to the intent for de occultis cordium Indicabit Christus sayth the Apostle 1 Cor. 4. cogitationis poenam nemo patitur sayth the Law As if a man should stab another and yet say he meant not to kill him or as if one should lie with another mans wife and yet say he did it not to the intent to commit Adultery will this excuse him Is it not an absurd thing to conster a Law according to the conceit of an offender and not according to the sentence of the Judge or Judiciall Interpreters So we have seene before that the learned Divines both of the Primitive Church and of our own present Church doe agree in this that colit qui facit colit qui locat in honorabili sublimitate hee worshippeth them who maketh them he worshippeth them who setteth them in an high place of honour Never regarding the intent and that to set up an Image aloft in the Church with what intent soever is not onely against this precept Thou shalt not make any Image but against this also Thou shalt not bow downe nor worship it The third ex sensu mandati for it is answered also by our Learned Catechismes that in the commandements one sinne is put commonly for all of the same ranke yea for all instruments occasions per Synechdochen speciei And this prohibition of making Images was as Tertull. sayth ad eradicandam materiam Idololatriae to subvert the causes of Idolatry Also commonly the greatest sinne is named to make all the rest more odious Therefore this word to worship it is not put to restraine but to aggravate Let us now therefore come to another point of Tertullians exposition and see how that also is confirmed both by the Ancient Fathers of the Primitive Church and by the now reverend Fathers of our Church Colit qui patitur quaedam patientia est Idololatria he worships them that permits them some kinde of permission is Idolatry sayth he Hom. 2. against Idol pa. 22. Epiphanius Bishop of Salanim in Cyprus a very holy and learned man who lived in Theodosius the Emperours time vriteth thus to Iohn Patriarch of Jerusalem I entred sayth Epiphanius into a certaine Church to pray I found there in it a linnen-cloth hanging in the Church doore painted and having in it the Image of Christ as it were or of some other Saint for I remember not well whose Image it was Therefore when I did see the Image of a man hanging in the Church of Christ contrary to the authority of the Scriptures I did teare it and gave counsell to the Keepers of the Church that they should winde a poore man that was dead in the sayd cloth and so bury him And afterwards the sayd Epiphanius sending another cloth unpainted for that painted one which he had torne to the said Patriarch writeth thus I pray you will the Elders of that place to receive this cloth which I have sent by this bearer and command them that from henceforth no such painted clothes contrary to our Religion be hanged up in the Church of Christ And this Epistle as worthy to be read of many did Saint Hierom himselfe translate into the Latin tongue sayth our Church in the Homily adding further certain proofes that S. Hierom had this holy and learned Bishop Epiphanius in most high estimation and therefore did translate this Epistle as a writing of Authority And thereupon observeth these speciall points First that Epiphanius judged it contrary to Christian Religion and to the Authority of the Scriptures to have any Images in Christs Church Secondly that he rejected not onely carved graven and moulten Images but also painted Images out of Christs Church Thirdly that he regarded not whether it were the Image of Christ or of any other Saint but being an Image would not suffer it in the Church Fourthly that he did not only remove it out of the Church but with a vehement zeale tare it in sunder and exhorted that a Corse should be wrapped and buried in it judging it meet for nothing but to rot in the Earth Thus doth our Church and all our Reverend Bishops not only allow the judgement but commend the fact and zeale of Epiphanius And the same points were observed upon this Epistle of Epiphanius by our godly and learned Bishops in the time of King Edward in their reasons exhibited to the said King to shew why they would not agree to suffer Images in Churches as appeareth in the book of Martyrs pag. 1929. a book allowed by all our Bishops and Church and lately new Printed and set forth this last yeere and appointed by our Canons to to be set up in all our Cathedrall Churches for every man to read that Will. Hom. 3. against Idols pag. 61. Suffer Images to bee set up in the Churches and Temples yee shall in vaine bid them beware of Images as S. Iohn doth and flee Idolatry as all the Scripture warne us yee shall in vaine preach and teach them against Idolatry for a number will notwithstanding fall headlong into it what by the nature of Images what by the inclination of their owne corrupt nature Wherefore as a man given to lust to sit downe by a strumpet is to tempt God so it is likewise to erect an Idoll in this pronenesse of mans nature to Idolatry nothing else but a tempting c. What S. Augustines opinion is appeareth before Quis adorat vel orat intuens simulacrum c. Who worshippeth or prayeth looking upon an Image and is not perswaded in minde that the Image heareth him Hom. 3. against Idols pag. 49. What meaneth it that Christian men after the use of the Gentile Idolaters cap and kneele before Images infra is not this stooping and kneeling before them adoration of them Chemnic in exam Deus usum
is Idolatry So this ancient and learned Doctor of the Church hath expounded to us the second Commandement first shewing the true meaning and large extent of the word Idolum that it comprehendeth as much as the word forma which all learned Logicians doe know is the fourth species of the predicament of quality and so comprehendeth all things which may be reduced to that species either by Aequipollence or Subdivision whether it be Image or simulacrum or effigies as Tertullian himselfe speaketh upon 1 Io. 5. or whether it be exemplar or species as the learned Bishop Castaneas sheweth or Statue or Picture as Divines do teach And yet he addeth similitudinem or likenesse a word much more large as that which runneth throughout all the foure species of quality and extendeth as well to the invisible conceits and imaginations of our minde as to the exterior visible formes and figures for what is there either in the world or out of the world in act or in conceit but it may be called simile or dissimile like or unlike And againe eorum quae in Coelo quae in terra quae in mari c. Omnia saith he colit humanus error praeter ipsum omnium Conditorem And qui dixit omnia nihil omisit Heb. 2.8 of those things which are in heaven in the earth in the sea c. humane errour worshippeth any excepting only the Creatour of all And hee who hath spoken all hath omitted nothing Hebr. 2.8 Secondly he answereth the objection of the brazen serpent made by Moses to which also may be reduced saith our excellent learned Bishop Iewell with the consent of all our Church the making of the Cherubins by Moses and Salomon and as I conceive the allowance of Caesars Picture upon his Coyne and such like To all which that answer which this most learned Doctor maketh will serve Well and good sayth hee according to the Translation of our Iewell One and the same God both by his generall Law forbade any Image to be made and also by his extraordinary and speciall commandement willed an Image of a serpent to be made If thou be obedient to the same God thou hast his law make thou no Image But if thou have regard to the Image of the serpent that was made afterward by Moses then doe thou as Moses did make not any Image against the law unlesse God command thee as hee did Moses for God is free and subject to no law Hee commandeth us and not himselfe saith our Iewell And for the Picture of Caesar may not I adde make no Image unlesse our Saviour Christ allow it as he did Caesars Picture Or which at lestwise the holy Catholick Primitive Church within the first foure hundred yeers after our Saviours birth hath declared to be allowed as the sign of the Crosse May not I say also upon the same grounds Make thou no Image of those things whose forme countenance God our Saviour Christ would have to be altogether hidden unknown and forgotten as Moses body the countenance of Christ of his Apostles of the Prophets of the Martyrs Saints Of whom no true Image can be made because it is unknown of what forme or countenance any of them were And therefore as soon as any Image is made of them straightway a lie is made sayth our Church in her Homilies Thirdly the said learned Doctor Tertullian goeth forward to answer another objection Facio ait quidam non colo as now some do say we set them up for ornament and not to worship to which he answereth in like sort as our Church doth in her Homilies Yes thou worshippest them which makest them because now they may been worshipped yea thou worshippest them thy selfe to them thou offerest up thy spirit and thy soule namely thy wit thy labour thy skill and cunning And might he not have said thy money and thy time which is thy life thus he sheweth how largely the word Colere is to be understood And lastly he answereth divers other objections and doubts shewing with all how many wayes Idolatry may be committed yea sometimes by giving an almes to a poore body accepting his thanks or prayers in some sort adding that generall sentence that patience is sometimes Idolatry c. So largely doth this godly Faexpound this Commandement To whose judgment all the holy Fathers of the Primitive Church within foure hundred yeeres after the birth of our Saviour which is the proper time of the true Fathers as by Vincentius may bee collected and all our godly and reverend Bishops for almost 80. yeeres now together as well in their Authenticall Articles Canons and Constitutions and in their Dogmaticall Books Sermons and Catechismes allowed as in their Polemicall disputations have agreed and confirmed Which I note partly to stop the mouthes of some that would make this a Schoole point or Controversie partly to touch the timidity and coldnesse shall I say or unworthinesse of others which are afraid to speak of that in the Pulpit which is allowed and commanded to bee read publickly and taught in our common Catechismes as well by every good Pater-familias as by every Preacher as by that which followeth shall appear for indeed the whole Scripture even all the old new Testament are but a very short and briefe Epitome of the infinite wisdome truth mercy and justice of our heavenly Father and of his incomprehensible love to us in our Lord Christ Jesus passing all understanding and therefore in most places and specially in the Decalogue is to bee taken Synechdochically of the part for the whole speciei pro genere continentis pro contento c. in the largest sense that the rule of faith will admit as Saint Augustine and all other learned Divines have taught us Let us go forward therefore Our said learned and reverend Bishop Iewell in his reply to Harding pag. 498. citeth some of the sentences of Tertullian above mentioned approving the same which book of Iewell 's is by order of our godly Bishops set up in all our Cathedrall Churches publickly to be read of all men that will Lactantius lib. 2. cap. 19. Deus in summa regione quaerendus est Quare dubium non est quin religio nulla sit ubicunque est Simulacram Nam si Religio ex Divinis rebus est Divini autem nihil est nisi ex Coelestibus rebus carent ergo Religione Simulacra Which by all our Bishops and whole Church in the Homilies is thus rendred God is to bee sought in the highest Region Wherefore there is no doubt but that no Religion is in that place wheresoever any Image is For if Religion stand in godly things and there is no godlinesse but in heavenly things then are Images without Religion Note that he sayth there is no Religion wheresoever there is Simulacrum any Image so that the suffering of any Image to be in a place excludeth Religion out of that place Patientia est Idololatria sayes
Tertull. This Doctrine of our Homilies is confirmed by the Canons made 1o. Iacobi Regis Whosoever affirmeth that the 35th Article of the Doctrine of the Church of England is erroneous which Article teacheth us that the Homilies against the perill of Idolatry containe good and wholesome Doctrine and very necessary for these times he that affirmeth the sayd Article to bee enoneous is excommunicate ipso facto by the fifth Canon but he that setteth up Images of Saints in Churches or affirmeth that it is lawfull to set up Images of Saints in Churches in so contradicting the Homilies by word or deed affirmeth that the said Article is erroneous for negatio sive in verbis sive in factis a negation either in word or deed c. is all one say both Divines and Lawyers according to Saint Paul Tit. 1.16 Tertul. de Idol Nazianzen in Tetrast S. Augustin Quid verba audiam câ—m facta videam Wesemberch Res ipsa loquitur c. Why shall I hearken to words when I see deeds the thing it selfe doth make it evident c. Therefore hee that setteth up Images of Saints in Churches or affirmeth that it is lawful to set them up in Churches is excommunicate ipso facto by the Canon See his Majesties Declaration that the Articles do containe the true Doctrine of the Church of England And let every man be well advised whether hee will oppugne his Majesties Declaration or not Neither is the setter up of such Images in Churches only excommunicate by the Canon but accursed also by our Church in the Common-Prayer-Book upon the place of Deut. 27. next following Cursed is the man that maketh any graven or molten Image an abomination unto the Lord the work of the hands of the crafts-man and putteth it in a secret place Deut. 27.25 This Curse is yeerly read in our Churches by the Canon of our Common-Prayer-Book upon the 6th of March and the same is yeerly repeated with most solemne and devout Imprecation or commination upon every Ashwensday And what the sence and meaning of the said Curse importeth is declared likewise by our Church in the Homilies appointed to be read in our Churches by the Common-Prayer-Book Articles and Injunctions in these words Hom. 3. Against Idolatry pag. 63. Cursed bee the man c. Thus sayth God For at that time no man durst have or worship Images openly but in corners onely And the whole world being the great Temple of God he that in any corner thereof robbeth God of his glory and giveth it to stocks and stones is pronounced by Gods word accursed And hee that will bring these spirituall Harlots out of their lurking corners into Publick Churches and Temples that spirituall fornication may bee there openly of all men and women without shame committed with them no doubt that person is cursed of God and twice cursed And all good and godly men will say Amen and their Amen will take effect also Againe Homil. 3. against Idol pa. 45. Idolatry which is most abominable before God cannot possibly bee escaped and avoided without the abolishing and destruction of Images and Pictures in Temples and Churches For that Idolatry is to Images and Pictures specially in Temples and Churches an inseparable accident as they terme it so that Images in Churches and Idolatry goe both together and therefore the one cannot be avoyded except the other specially in all publike places be destroyed Wherefore to make Images and publickly to set them up in Temples and Churches places appointed peculiarly to the Service of God is to make Images to the use of Religion and not onely against this precept Thou shalt make no manner of Image But against this also Thou shalt not bow down to them nor worship them Doth not our Church herein apparently confirme the judgement of Tertull. Colit qui facit hee worshippeth them that maketh them Yet againe our Church in the Hom. 3. against Idol pag. 62. out of S. Augustine Images placed in Churches are as it were in the appointed place and heigth of honour and worship as S. August speaketh where the living God only and not dead stocks stones is to be worshipped Which sentence is more at large recited by our learned Bishop Iewell in his reply 514. in these words They say we know that Images are creatures corruptible and therefore wee neither use them nor take them as Gods And thus they think themselves wise men that can know that which birds and children be able to know Even so the Heathen were wont to say of their Idols But Saint Augustine sayth Very children know that these Images have eyes and see not mouthes and speak not Wherefore then doth the holy Ghost so often teach and admonish us the same thing in the Scripture as if we knew it not He answereth Quia species membrorum in eminenti collocata suggestu cum honorari adorari caperit à multudine parit in unoquoque sordidissimum erroris affectum Because the Image of members set up in an eminent roome when it is once honoured and adored by the multitude bringeth forth in every one of them a most vile affection of their errour And againe Cùm in his sedibus locantur honorabili sublimitate ut a precantibus immolantibus attendantur ipsa similitudine animatorum membrorum atque sensuum quamvis sensu animâ careant afficiunt infirmos animos ut vivere atque spirare videantur When they are placed in such seats in an honourable sublimity that they may bee seene by those that offer up prayse and prayer by the very likenesse of living members and senses although they are voyd of life and sense infirme spirits are so affected that they seeme really to live and breath And againe Quis adorat vel orat intuens Simulacrum qui non sic afficitur ut ab ea exaudiri seputet Who worshippeth or prayeth looking upon an Image and is not moved in conceit that the Image heareth him Marke he doth not say adorat Simulacrum but orat intuens Simulacrum as of purpose to meet with these vaine and felse excuses and distinctions which that old Serpent the Divell saith the Ancient Doctor of the Christian Church Clemens uttereth by the mouthes of certain men Doth it not stand every man in hand to take heed how hee listen to the subtilties of that Serpent who was a lyer and a murderer from the beginning and taught our first Parents to distinguish and exclude themselves out of Paradise And is not this sufficient to shew how both the godly Fathers of the Primitive Church and the reverend Bishops of our Reformed Church have all agreed to that exposition of Tertullian Colit qui facit vel qui locat Hee worshippeth them who maketh them or setteth them up But why then is this word to worship it added in some places To which three answers are made the first ex vi termini for the particle To doth not only signifie the intention of the
the trueth when it is expedient so to doe Augustine again and out of him the Decree Ecce inquiunt ut dicit Propheta Recedite exite indo immundum ne tetegeritis Quid est immundum tangere nisi peccatis consentire Quid est exire inde nisi facere quod pertinet ad correctionem quantum pro unius cujusque gradu atque persona salvâ pace fieri potest Behold say they as sayes the Prophet depart and come out from thence touch not the unclean thing What is meant by touching the unclean thing but consenting to sinne what by comming out from thence but doing what appertaines to its reformation as much as without breach of peace may bee done according to every mans degree and person Hereupon our Church in Hom. 3. against Idol p. 75. thus concludeth Ye have heard it evidently proved in these Homilies against Idolatry by Gods word the Doctors of the Church Ecclesiasticall Historyes Reason experience that Images have bin be worshipped and so Idolatry committed to them by infinite multitudes to the greater offence of Gods Majesty and infinite danger of soules and that Idolatry cannot possibly be separated from Images set up in Churches and Temples gilded and decked gloriously and that therefore our Images be indeed very Idols and so all the prohibitions Lawes Curses threatnings of horrible plagues aswell Temporall as Eternall contained in the Scriptures concerning Idols and the makers mainteyners and worshippers of them appertaine also to our Images set up in Churches and Temples and to the makers mainteyners and worshippers of them And all those names of Abomination which Gods word giveth to the Idols of the Gentiles appertaine also to our Images set up in Churches and Temples being Idols like to them and having like Idolatry committed to them And Gods owne mouth in the Holy Scripture calleth them vanities lies Deceits uncleannesse filthinesse dung mischiefe and abomination before the Lord. Wherefore Gods most horrible wrath and our most dreadfull danger cannot be avoyded without the destruction and abolishing of all such Images and Idols out of the Church and Temple of God Which to accomplish God put into the mindes of all Christian Princes And in the meane time let us take heede and be wise O yee beloved of the Lord and let us have no strange Gods c. So the Homily of our Church Bishop Iewels Reply pa. 517. The best remedy in this behalfe and most agreeable with Gods word is utterly to abolish the cause of the ill So the godly King Ezekias took downe and brake in peeces the brazen Serpent notwithstanding Moses himselfe by Gods speciall commandement had erected it notwithstanding it were an expresse figure of Christ hanging upon the Crosse notwithstanding it had continued so many yeares notwithstanding God by it had wrought so many miracles So the godly Bishop Epiphanius rent in sunder an Image painted in a cloth and said it was against Gods Commandement a thing superstitious and unmeet for the Church and people of God notwithstanding it were the Image of Christ So the godly Emperour Theodosius made his Proclamation over all his Dominions in this sort Signum Servatoris nostri quocunque loco reperitur tolli jubemus We straightly command that the Image of our Saviour be taken downe in what place soever it shall bee found notwithstanding it were the Image of our Saviour So it is decreed in the late Councell of Mogunce that when Images happen to bee abused by the people they bee either notably altered or utterly abolished Neither doth God through all his holy Scriptures any where condemne Image-breakers but expresly and every where hee condemneth Image-worshippers and Image-makers yea he saith they are snares to catch the ignorant Hee knoweth the inclination of the heart of man and therefore he saith Accursed be he that leadeth the blinde out of the way and accursed be he that layeth a stumbling block to overthrow the blinde So concludeth the reverend and learned Bishop Iewell and all our Church with him So all the holy Prophets Apostles Martyrs Doctors and Saints of God now triumphant in heaven who shall sit upon Thrones as Assessors with our Saviour Christ and judge the world as the Scriptures speak in their books and monuments which they have left behinde them to testifie their mindes doe unanimously pronounce the like sentences unto us And if wee could heare them speaking in heaven wee should heare their voyces as loud as Thunders or Trumpets proclaime that wee must not imagine that they will speak otherwise in heaven than they did upon earth Let me therefore conclude with that holy Doctor S. Augustine and that most blessed Apostle S. Paul in the name of all the rest Ergo fratres mei quot quot habetis inter vos qui adhuc amore saeculi praegravantur avaros perjuros adulteros inspectores nugarum c. quicquid inter vos malorum esse nostis quantum potestis improbate ut corde recedatis redarguite ut exeatis inde nolite consentire ut immundum ne tangatis Therefore my brethren as many as you have amongst you who are overcharged with the love of this world coverous persons perjurers adulterers beholders of vanity c. whatsoever evills you know amongst you reject them as much as you can depart from them in your hearts reprove them that you may come out from amongst them and consent not unto them that you may not touch the uncleane thing Come out from among them saith the Lord and touch not the uncleane thing I will receive you and yee shall bee my sonnes and my daughters saith the Lord God Almighty Christo Gloria FINIS